Liberty and Truth – Why Statists should Bear the Burden of Proof
By Duncan Whitmore
During the admittedly few years in which I have been writing on Austro-libertarian topics, one matter on which I have not put pen to paper is the justification for liberty as a fundamental political principle. I have spent much time pointing out the effects and implications of liberty (and of alternative orders) on a wide range of issues from free trade to sound money, from law to culture, and from immigration to the NHS; for many readers, these will, I hope, be persuasive. But what is the one, big reason that elevates liberty head and shoulders above all forms of statism and socialism as the just cause towards which we should strive? Which argument would blow out of the water any attempt to establish tyranny and despotism? Why have I never attempted anything of this magnitude?
One reason for this apparent omission is that I am yet to think of something that I could say on the topic that has not been said elsewhere, and better. Rather than wasting the reader’s time by repeating what has been written before, I prefer to confine my own writing to matters on which I feel as though I am making at least some kind of new contribution, however small.
To be frank, though, the overriding reason derives from an intuitive sense of repulsion triggered by interfering do-gooders and busybodies: that is, if I am getting on with my life peacefully and quietly, my instinctive reaction to the appearance of some prying meddler is that he should mind his own business. Moreover, I do not see this as a one sided obligation: I am quite willing to return the favour by minding my own business when it comes to the affairs of other people. In fact, I couldn’t care less about what other people are doing with their own lives so long as it isn’t bothering me. Such an instinctive “live and let live” attitude is, no doubt, the initial impetus that drives most libertarians towards the philosophy of liberty.
Note: As COVID-19 and the ongoing culture war are likely to be saturating our thoughts at the moment, this somewhat lengthy essay may provide a refreshing opportunity to delve into some libertarian theory concerning the defence of one’s home or business premises from trespassers. Self-defence generally is relatively neglected in libertarian theory compared to theories of private policing and court systems. Nevertheless, if political division continues to translate into increasing violence and civil unrest, then the greater clarity on this topic that the essay below seeks to achieve may not be entirely irrelevant to our current problems.
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In Defence of Booby Traps
By Duncan Whitmore
Recently, Walter Block began a short thread on the LRC blog concerning the libertarian position on setting booby traps for the purpose of defending private property from trespassers. The discussion by no means exhausted all of the considerations involved in this topic, but a longer treatment may help to clarify some of the principles concerning self-defence in a libertarian legal order.
Every person in a free society is permitted to use defensive force against invasions of their person or property. Booby trapping does not question the principle of self-defence per se; rather, the difficulty is with whether this particular mode of protection may be considered defensive at all or whether the trap constitutes, in and of itself, an aggressive act in the event that it is sprung. Continue reading
Viruses and Property Rights
By Duncan Whitmore
In recent post on the LRC blog, Michael S Rozeff has attempted to demonstrate that pro-freedom arguments made in terms of self-ownership, private property, or the non-aggression principle are ill-equipped to handle a problem such as a contagious virus. It is not entirely clear whether Rozeff is arguing that “property rights solutions” are inherently unable to address such matters, and/or whether they are merely unpersuasive compared to other arguments that libertarians have at their disposal (such as utilitarian arguments). Either way, however, much of what Rozeff says is severely wanting.
Libertarians who attempt to apply 100% body ownership to every situation run into insoluble problems. They frequently try to solve them by deciding what is aggression and what is not, or equivalently who has rights or not, or equivalently whose 100% body property rights are being violated. Sometimes the suggested solutions involve odd behavior that looks immoral, and the confusing and arguable rejoinder is that body ownership theory is a theory of rights, not morality.
In the first place, it is misleading to characterise the libertarian position as one of “100% body ownership” for it conveys the impression that anyone should be able, quite literally, to do whatever they like with their bodies. The correct position is that you should be able to do what you want with your body provided that it does not physically interfere with the body or property of another person without that person’s consent. Rozeff, both here and later, seems to ignore this basic but important qualification. Continue reading
The Overpopulation Myth
By Duncan Whitmore
In addition to the alleged problem of human induced climate change, the leftist/elitist/environmentalist/anti-human monologue is beginning to make increasingly explicit noises about the equally mythical problem of overpopulation. “Too many people” is often blamed on a number of apparent calamities, right from the shortage of particular (usually “essential”) resources all the way up to the outright poverty of entire continents, not to mention the effect of population growth upon the supposed “climate emergency” itself. Although few states have enacted explicit policies in order to stop their citizenry from procreating, factoids such as the suggestion that a dozen earths would be needed for every single human to enjoy a Western lifestyle attempt to create an unwarranted degree of hysteria. Of course, the fact that the notion of population control jars with the liberal attitude towards open borders (which can lead to the very real problem of local overpopulation), and that those calling for population reduction never seem willing to offer their own necks for the chopping block are both challenges that are seldom raised. Indeed, in response to the proclamation of Harry and Meghan, the Duke and Duchess of Wokeness, that they will have only two children in order to “save the planet”, one is tempted to ask why they are bothering to breed at all if the problem is really that serious. Very few of the rest of us, no doubt, would have a great deal of concern if the liberal-left refused to pass its genes on to future generations.
As we shall see here, overpopulation can never be a serious or long lasting issue when there is a society distinguished by free market capitalism. It does, however, have the potential to be a serious problem when a society is blighted by state interference (although the primary effects are still likely to be local rather than general). Continue reading
The myth that capitalism is exploitative – or rather, that capitalists and entrepreneurs are responsible for the exploitation of both workers and consumers – is almost as old as the history of this political-economic system itself, having been a primary driving force behind the growth of the state and, indeed, of outright socialist and communist revolution. Although much watered down from those early days, the idea that there is some kind of antagonism between the capitalist “class” and the rest of us seems to persist.
As “Austrian” economists we know, of course, that it is absolutely and undeniably true that any free and voluntary exchange, upon which capitalism and private property must rely, only takes place because each party expects to benefit from the transaction. This alone is sufficient scientific proof to dismiss any idea that capitalism exploits one party for the benefit of another. Nevertheless we should, of course, tackle directly the specific incarnations of this myth as they appear today.
The myth has its roots in the Marxian confusion of political castes with economic classes – the idea that the relationship between capitalists and workers, which is free and voluntary, was akin to that of king and subject, or lord and serf, relationships that were involuntary and subjected the masses to servitude. Caste systems were static and designed to keep people in their place; under conditions of free exchange, however, economic classes have a continually changing membership based upon one’s ability to serve consumers. Continue reading
A farmer who has built a private home, for himself and his family, on his property, must tear it down because he “didn’t get permission” from the local authority planning department GramscoFabiaNazi scumbags of Reigate and Banstead Borough Council Reigate and Banstead Soviet.
You might like to regard it. Here it is:-
Nice castle: why does the local Soviet NOT want to charge Council tax on it?
I presume, since it is Surrey, that it is a Tory Soviet? Do the Tories look kindly on private property or not?
The Libertarian Alliance is, as is natural, against ALL “Planning Law”. If private property means what it says, then it ought to be possible to construct anything one wants on it, without interferences from under-employed or unemployable “geography” graduates [the “modern” sort] who sell out to the State for a meal-ticket entitling them to bully free-holders.
I grew up near where that is: I went to school down the road, almost, from it. We used to reach that area on “cross-country-runs”. There were, and are, plenty of other houses that purport to be grander than they really are, round that area. It’s what the area is about. The Soviet should tear up, along with all the others, all that guff about “planning”, which really only means that saddo be-sandalled wierdy-beardy-scumbags can push householders about.
It remains to be seen whether armed-police escort bulldozers onto this man’s land, or not.